they became a man of a Homogeneous and Inorganical an heterogeneous and organical body At first they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority in themselves for why else did they all this And if this be not an act of Democracy I must professe I understand not the name nor definition of the word I shall take it kindly that any man will informe my ignorance Yea but it may be said that now in organizato corpore this Democracy is at an end for now it is a well shaped creature it hath a head it hath eyes it hath hands and all other parts in a goodly symmetry though I could ask what kind of Church was that of Mr. Canns at Amsterdam which for a time had no Pastour that liv'd a long time without Officers or Eldership yet I spare you Not so neither Answer to the thirty two Questions pag. 48. pag. 44. for the people for ought I can see as they had authority in actu primo to elect and ordain so they have authority in actu secundo to depose and excommunicate their Pastour and Elders and so to reduce themselves to what they were in puris naturalibus from an heterogeneous body to make themselves homogeneous from an organiz'd body to make themselves inorganiz'd and either to remain so if they please or to choose again And for ought I conceive Cottons Keyes Mr. Cotton intends no other by his new-coyned and applauded distinction of power and authority and power of liberty for whatever authority he gives to the Eldership he makes it vain and frustaneous without the consent of the people and notwithstanding all the obedience and subjection he puts upon the people yet he gives to them such a power of liberty that their concurrence with the Eldership in every act of power is not onely necessary but authoritativè In a word if the people have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority of institution and destitution as your parties say if you should tell me a thousand times over I shall never beleeve otherwise but your Combinational Church is governed by a Democracy I hope I have proved sufficiently what I undertook and now I returne to my purpose for I leave the destructive part and come to build And here I shall lay that in the foundation which none but Papists for ought I perceive will deny That our Saviour Christ left the Church Militant in the hands of the Apostles and their Successours and an Aristocratical government which I shall illustrate unto you by an induction of particulars 1. The first constitute Christian Church we read of in the world Isa 2.3 was that of Jerusalem for the Law was to come out of Zion and the Word of the Lord from Jerusalem There the Apostles and Disciples first preached so that Eve was not more properly term'd the Mother of all living then this Church by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. the Mother of all believing Churches From thence the Apostle being to depart for that they might execute our Saviors command to preach unto all Nations left the government of that Church unto James the brother of our Lord not the Apostle and ordained him then the first Bishop Euseb lib. 2.1 l. 1.19 Jerom Hegesip Ambr. Euseb 3.11 Hegesip 4.22 Jerom. in Isa 3. Ambr. in 1 Tim. Ignat. ad Trall Acts 21.18 Acts 15. Et post Martyrium Jacobi traditur saith Eusebius Apostolos commune concilium habuisse quem oporteret dignum successione Jacobi judicari omnesque uno concilio uno consensu Simeonem Cleophae filium decrevisse ut Episcopatus sedem susciperet And if I list I could give you in the Catalogue of the succeeding Bishops for the first six hundred years To him I doubt not but there was joyn'd a Presbytery which Jerome calls Senatus Ecclesiae some Collegium Presbyterorum Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he thus describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were those Elders present with James their Bishop to whom Saint Paul went in And if I shall name Judas and Silas for two of them I am partly assured that I am not mistaken because the Decree made by the Synod at Hierusalem was sent by them The government here then was Aristocratical 2. Acts 11.22 26 27 28. cap. 13.1 Origen in Luc. Hom. 6. Euseb 3. cap. 35 Ignat. ad Antiochen The next instance I shall give you for a constitute Church is at Antioch And in this City being the Metropolis of Syria Barnabas Paul and other Prophets and Teachers Simeon Lucius Manâ—en were sound and hither also Peter came Gal. 2.11 Of this Church Origen Jerome and Ignatius who best knew it for he conversed with the Apostles Socrat. lib. 6. cap. 8. make Saint Peter the first Bishop that Evodius succeeded is the testimony of Ignatius He saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius was the next himself from whom I can give you a clear succession to the terme I mention'd And those I mentioned Barnabas Simeon Lucius c. I shall not doubt to call the Presbytery of which almost in every Epistle Ignatius makes expresse mention as Counsellours Assistants and Co-assessours of the Bishop At Antioch then was an Aristocracy also 3. At Ephesus we meet again with a constituted Church where Timothy was made Bishop by Saint Paul The subscription of the second Epistle shews that he was the first Bishop there Euseb lib. 3. c. 4. and Eusebius who saw the Records of the Primitive Church affirmes the same That he was ordained by Saint Paul by the hands of the Presbytery Calvin conceives is beyond question Now if it be demandâ—d when Timothy was made Bishop it is most probable when Paul was at Miletum When the Apostles departed from any Church which they had planted in that then they appointed a Bishop For while they remain'd in or near the place there was no such need the Apostles supplying the wants of those Churches with their presence letters or messengers as the cause required But when they were finally to forgo those parts then they began to provide for the necessity and security of that Church by setling Episcopal power which in all probability was the reason that they so soon provided a Bishop for the Church of Jerusalem Saint Paul at this time was to take his leave of the Churches at Asia he saith it plainly in that Chapter Acts 20.25 that they should see his face no more most probable then it is that at this time he left Timothy to supply his place of Ephesus yea and that the six other Angels of the Churches were then by him ordain'd Think of these seven Angels of the Churches what you please I shall not doubt to esteem them single persons and Bishops and that upon stronger evidence then any can be brought to the contrary But that 's no discourse for this place I suppose
that it is very probable that they were ordain'd at this meeting at Miletum except you judge that Saint John the Apostle setled them in those Churches before his banishment to Patmos for in those Churches they had the power when he wrote the Revelation Howbeâ—t it will serve my turn well enough if they were onely Pastours with a Presbytery for this will prove the government then of the Church to be Aristocratical 4. If we come to Rome there we finde Paul an Apostle and as all Church Records assure us Peter Bishop there needed none where they lived Rom. 16. Presbyters there were then many Junius Clemens Cleâ—us Andronicus Urbane Tripheus Perses Of these Cletus and Clemens were Bishops after the Apostles Martytdome and their Succesours so apparent that I need not recite them Euseb lib. 2. cap. 24. Hieron ad Evagr. Origen Ambrose 5. What should I speak that Mark was Bishop of Alexandria who died six years before Peter in whose Church there was a Presbytery of Titus appointed Bishop by Saint Paul and left to ordain in the Island Presbyters and to have jurisdiction Of Dionysius the Areopagite the first Bishop of Athens Of Archippus at Colosse Of Onesimus at Philippi Of Gaius at Thessalonica The Records were infinite that I could produce in this kinde You see I have not instanced in any but such who were Bishops viventibus videntibus approbantibus Apostolis that so the truth may be apparent I shall not therefore doubt to affirme that the government of the Apostolical Churches was by Bishops as such who had the chief power and that it was Aristocratical Neither can all the Arguments of the Presbyterians any whit enervate this for you see I grant and prove a Presbytery in these two onely lies the difference betwixt them and us First that they would have a Presbytery established by the Apostles without a Bishop which I shall never grant and I know they can never prove Secondly that the power of this Presbytery without a Bishop should be the most supreme in the Church and that to it without a Bishop the Keyes were delivered For this is it which I affirme that originally the whole power was in the Apostles and by them exercised where they setled no Bishop But to him where they fixed a Bishop they committed their power yet so that so long as they liv'd it was but in subordination and dependency on them for out of question they might have govern'd alone when therefore they gave any power to others it was onely delegated and they lost not any of their own in giving orders What therefore Bishops were to the Apostles that must needs all Presbyters ordain'd by the Bishops be to them voluntarily assumed they were in partem sollicitudinis reginimis and had their power by delegation to assist in acts deliberative and consiliary But by vertue of their order they had no jurisdiction in causes criminal For in the Scripture there is not any commission extant to meer Presbyters there is no institution of any power of Regiment in the Presbytery no constitution Apostolical that meer Presbyters should alone or without Bishops govern no example in Scripture of any censure inflicted by any meer Presbyters no specification of any power they had so to do But the contrary to this may well be collected because to Churches where Colledges of Presbyters were resident Bishops were sent by Apostolical ordination as Titus to Crete Timothy to Ephesus the seven Angels to the seven Churches with power of ordination excommunication and taking cognizance of causes and persons even of Presbyters themselves as is apparent in th Epistles to Timothy and Titus and in the Revelation And a more evident example cannot be given then in the Churches of Corinth and Thessalonica in both which were Presbyteries but as then no constituted Bishop In one of which was an incestuous person in the other disorderly persons why did not these Presbyters then cast them out It was for want of coercive power the Apostle as yet kept that power in his own hand and therefore adviseth the Thessalonians that if any man obey not his words 2 Thes 3.14 15 that they signifie that man by an Epistle to him they in the mean time should forbear his company and admonish but not count him as an enemy that is eject him by Church censure that they should leave to him in whose hand as yet the power was But at Corinth upon signification he gives order to the Presbytery to execute his sentence For I verily absent in body but present in spirit that is by my Apostolical power 1 Cor. 5.3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have already judged or determined the judgment you see was his the decretory sentence his as though I were present conce ning him that hath done this deed In the Name of our Lord Jesus Christ when you are gathered together and my spirit that is my power with you with the power of our Lord Jesus â—hrist that is which power the Lo d Jesus Christ hath committed unto me that then you prono nce my sentence and deliver such a one to Satan This shewes clearly where the power was setled in the Apostle first In them secondly In him it was primative from him to them it was derivative All was to be done by his spirit And that this was so viz. that the Presbyters power was not absolute but dependent not prime but delegate there be two testimonies the one in Ignatius the other in Cyprian which seems to me to evince it Ignatius writes to his Church of Antiochia being then in prison in Rome and he gives his Presbyters there this advice that they rule the flock of Christ Ignat. ad Antioch untill God should declare who should be their Pastour His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyters were to feed or rule the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill God should shew and designe him qui principatum habiturus sit as Varlonius renders it who to be their chief Pastour Their government there was to last till then but when God had once designed him Cyprian Ep. 21. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at an end The other testimony is that in Cyprian in the case of Candida Numeria and Etecusa women that were accused to have fallen in the persecution and offered incense to Idols Of these the Presbyters in the exile of Cyprian the Bishop took the cognizance and were ready to passe a sentence upon them Cyprian interposeth and upon it causa audita perceperunt propositi eas tantisper sic esse to remain in the state they were Donec Episcopus constituatur untill the Bishop should be appointed Here again we see the verdict suspended till there were a Bishop intimating that the prime power of jurisdiction and censure was in him and that without him it might not be lawfully laid on Nor do I see what can be answered to these two fathers Hitherto
Ecclesiastique Numb 11.16 Nay Godw. ant l. 5. c. 1. it is distinguished from it for in the Civil Consistory the Judges were called Elders in the spiritual priests Matth. 21.23 26.3 The chief Priests and Elders of the people are named as two distinct Consistories though Vossius Doctor Hammon Downham and Weames admit not this distinction 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament sometimes but rarely is taken in the same sense as in the Old But most commonly it is attributed to an Order of Ecclesiastiques whether in a higher or a lower Order and degree 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the maintainers of the Congregational and Consistorial Church taken for a mixed company of Lay men and Ecclesiasticks to whose government they suppose the power of the Keys is committed and this they call the Presbyterial Church and if I am not deceived of this you speak in this place But against this I affirme that there never was any such Presbyterial Church before Calvin and to that purpose I here propose and hope to make good these Propositions against any opponent 1. That there must be government in the Church 2. That Christ instituted this government and Governours for it 3. That this government must be perpetual 4. That the Apostles were those Governours for the time and for perpetuity their Successors appointed by them 5. That their Successors were Bishops in Name and Office 6. That for the execution of this Office Christ gave to the Apostles the Keys and they to their Successors onely 7. That this power consisted in Ordination and Jurisdiction and therefore that they onely could ordaine and juridically proceed 8. That at first the Apostles and after the Bishops did both without a Presbytery 9. Yet that by the Apostles a Presbytery was instituted in some Churches who were Ecclesiastiques onely 10. That yet none of these Presbyters were Bishops but assistants onely being distinct from them 11. That this Presbytery without the Bishop could not use the Keys 12. That no Lay-man was of the Apostolical Presbytery nor no Lay-man after for 1500. years 13. That at first the people elected not any Church-Officer All these Propositions will require much time to be made good I shall now therefore omit the demonstration of them and go on to you fourth and fifth Proposition where I shall use some of them Proposition 4. Viz. That this prescribed Ministery must consist of Presbyters or Teaching and Ruling Elders THe subject of this Proposition is the prescribed Ministery and it hath two Attributes 1. The Presbyters 2. Teaching and Ruling Elders and both must be distinctly considered 1. The prescribed Ministery consists of Presbyters If by Presbyters you mean Presbyters in the second acception as it comprehends those of an higher and those of a subordinate degree this part of your proposition is most true and it shall be granted you But if you exclude the Bishop properly so called I absolutely deny it For the Apostles were Bishops Matthias elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 There you have the Name and accordingly the Fathers of the Church called them Apostolos i. e. Episcopos Dominus Elegit Cyprian Epist 9. lib. 3. Cyprian They had the power of the Keys promised Matth. 16.19 Matth. 18.18 and actually estated on them John 20.23 In these texts you have the power which lay in jurisdiction and ordination In that was the office The Apostles were then in Name and Office Bishops This is performed in the second part I will give you a breviate of what I could say at large for the first Government of the Church I finde onely in Scripture mention of three Church-Officers Bishops Presbyters Deacons 1. The highest function which was Episcopal the Apostles reserved to themselves for some time and that for three reasons At first there were but few convicted Acts 14.27 1 Cor. 16. whence their labour was imployed in turning the first Key in opening the dore of faith that great and effectual dore and all the helps they could make either by Prophets Evangelists Coadjutors Pastors Doctors Planters Waterers to this purpose was little enough But none of these qua tales were Bishops 2. After the conversion of Jews and Gentiles yet in many Churches they yet setled not a Bishop first because a Presbyter fit for a Bishops office is not so easily found it is Saint Pauls rule that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan a Novice one newly come to the faith be not made a Bishop Secondly because while the Apostles remained in or near any place they reserved the power 1 Tim. 3.6 there being no need of Bishops The Apostles for that time supplying the wants of those Churches either with their presence letters or messengers as the cause required 3. And yet there is a third reason The Apostles suffered the Churches to make a trial what equality of many Governours would do but when they found the fruits thereof to be dissension and that every one would be master parity and plurality breeding dissension and confusion they committed the Church to one I shall set you down this in Hieromes words Hieron Com. in Epist ad Titum even in those very words which are produced against Bishops Idem est Presbyter quod Episcopus autequam diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli ego Apollo ego Cephae communi Presbyterorum consilio Ecclesiae gubernabantur Post quam vero unusquisque eos quos baptizabat suos putabat esse non Christi in toâ—o orbe decretum est ut unus de Presbyteris electus superponeretur cateris ut Schismatum semina tollerentur Haec diximus ostendimâ—s eosdem fuisse Presbyteros Episcopos ut Episcopi noverint se magis consuetudine quam Dominicae dispositionis veritate Presbyteris esse majores in communi debere Ecclesiâ—m rege e. I have recited these words of Hierome at full because in them there be many thâ—ngs clearly for me and some other passages seemingly against me to which I will give light Note here then first the cause of the Bishops creation 1. The causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or occasion was factions and Schismes and the end that Schismes might be taken away so his words are cum diceretur ego Pauli c. ut schismata tollerentur Secondly The time when the Bishop was ordained old enough for it was in the Apostles dayes for then it was said ego Pauli ego Cephae c. 1 Cor. 1. a sufficient authority I suppose for the Bishops institution it must needs be granted Apostolical if it began then Thirdly this institution was Decretum and pray say who then could decree except the Apostles or durst decree without them Fourthly that this Decree was generally assented to for Decretum est toto orbe it must be then Apostolical and Oecumenical Fifthly now consider the words of the Decree ut unus de Presbyteris
differ for in your Presbyterial Churches you admit into that number those who are not of the Clergy Many of your Presbyters being meer Lay men Of the Texts you hope to prove it I shall consider anon And here about these Ruling Elders I shall deliver my mind 1. Negatively 2. Positively 1. Negatively That Ruling Elders in the Church were never Laicks Presbyters we read of and Presbyteries in the Apostolical writings but none Lay. This negative will be proved as all other negatives are that is by the contrary affirmative These Ruling Elders were alwayes of the Clergy and consequently no Laicks for you know dâ—ae contrariae propositiones non possunt simul esse verae I shall therefore shew you what I have to say of Ruling Elders 2. Positively The Keys Christ gave to his Apostles and they to their Successours and with them so much power as was ordinarily of permanence and perpetuity in the Church which power consisted in four particulars the Dispensation of the Word the Admâ—nistration of the Sacraments Imposition of hands and guiding of the Keys With the three fiâ—st I hear not that Ruling Elders of the Laity undertake to meddle and if they shall lay claim to the last they must shew when and where any such donation was made over unto them otherwise I shall call it an usurpation The contrary is clear in the promise Tibi dabo claves and in the performance sicut misit me pater sic mitto vos quorum peccata remiseritis c. Let it be shewed that any Laick here had any Key any power made over unto him or that the Apostles ever made any designation of it to a Lay hand and you shall for me carry the cause Well then to whom did they assigne it That is clear to me in the Scriptures to the Bishops that they ordain'd I shall instance onely in two Timothy and Titus the one at Ephesus the other at Crete ordained by Saint Paul though if you would believe Anciâ—nt Records I could name you many more James the brother of our Lord Bishop of Jerusalem Mark at Alexandria Clemens at Rome Euodius at Aâ—tioch Polycarp at Smyrna Dionysius at Athens Caius at Theâ—olonica Archippus at Colossi Epaphroditus at Philippi Antipas at â—ergamus Crescens in Galatia Sosipater at Iconium Erastus in Macedon Silas at Corinth with others all which if there be any credit to be given to Oâ—d Râ—cords were set by the Apostles themselves to be the Ruling Elders of the Church But perhaps you 'll say these were chief in their own Churches respectively but they had their Presbyteries and Presbyters to govern with them Well be it so for in some it is evident it was so Yet it lies upon you to prove that those Presbyters were Lay-Elders for otherwise I shall presume to the contrary because I finde it othâ—rwise in the Churches of Ephesus and Crete where Timothy and Titus were Bâ—shops and in all the Churches where I read of a Presbytery That it was thus at Ephesus is beyond all exception For Timothy was there ordained by the laying on of the hands of the Presbytery 1 Tim. 4.14 I hope you will not say that Tâ—mothy was made the chief Pastour there by the imposition of any Lay-hands No man ever yet so interpreted that text as for the fathers they expound it of the Colledge of Presbyters which they say was of Prelates Heb. 7.7 Calv. Instit lib. 4. c. 6. 2 Tim. 1.6 because minor non ordinat majorem Calvin of the Office and that it was given by the laying on of Saint Pauls hands and he is resolve that Saint Paul alone did it because of that Exhortation Stir up the grace of God which is in thee by the laying on of my hands Take it in which sense you please here 's no place left at Ephesus for a Lay-Presbytery No nor yet in Crete for to that end was Titus left there to ordain Elders in every City and in the following words the Apostle tells what manner of persons they must be Tit. 1.5.7 who were to be ordain'd and what their office to be Bishops for a Bishop must be blamelesse these Elders then at Crete must be Bishops not then of the Laity And if you shall consider what these Elders were to do at Crete and Ephesus you will easily conceive that many of them fell not within a Lay-mans capacity If any man did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach any other doctrine then that was sound the Ephesian Elder must prohibere 1 Tim. 1.4 2 Tim. 2.16 Tit. 1.9 if preach prophanely or babblingly he must cohibere restrain him At Crete the ordained Elder must have ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince the gain-sayers and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with force of Argument Tit. 1.10.13 For particulars if any preach otherwise than becomes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mouth must be stopped they must be reproved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken up short Tit. 2.15 with all authority Say in good sooth whether you conceive these to be the Works of a Lay-man I wish all Clergy-men were ad haec idonci But I fear few are Lastly the rod power of excommunication was in the hand of Saint Pauls Elders which I shall never yield to be in your Lay Elders But were the Word of God in this point indifferent which for ought I see is yet very resolute against them the general consent of all antiquity that never to your sense expounded Saint Pauls words nor never mention d one Lay-Presbyter to govern the Church is to me a strong rampire against all these new devices And here did I list I could presse you down with a whole load of fathers and Councils but I spare you for I fear you would cast them off with some scorn The Catalogue you shall have if you desire it For my part I shall close up this point with the words of a wise learned man Bilson's preface to the Government of the Church I like not to raise up that Discipline from the dead which hath lien so long if it ever liv'd in silence by your own confession which no father ever witnessed no Council ever favour'd no Church ever followed since the Apostles times till this our age I can be forward in things that be good but not so foolish as to think that the Church of Christ never knew what belong'd to the government of her self till now of late and that the Sonne of God hath been spoiled of half of his Kingdome as you use to speak by his own servants and citizens for these one thousand five hundred years without remorse or remembrance of any man that ever so great a wrong was offered him You must shew me your Lay-Presbytery in some Ancient Writer or else I shall avouch plainly your Consistory as you presse it is a Novelty And yet I shall adde one thing more by way of Apology for I would not be a stumbling block
And one part of their Offices in the Church was to Ordain This is manifest first in Timothy in the Church of Ephesus Acts 20. There were many Presbyters before Timothy was appointed their Bishop yet Saint Paul sent him of purpose to impose hands 1 Tim. 5.22 and say it was with the Presbytery yet it can never be proved that any of that Colledge was no more than a Professing Member You know how strongly all the Presbyterians pleade for the contrary and was this injunction onely personal and to end with Timothies life 1 Tim. 6.13 14 Not so neither For this charge he layes upon him in fearful words I charge thee in the fight of God who quickeneth all things and before Jesus Christ who before Pontius Pilate witnessed a good confession that thou keep this Commandment without spot unrebukable till the appearing of our Lord Jesus Christ 'T is agreed by all that Saint Paul in this Epistle especially sets an order for the Government of the Church 1 Tim. 5.22 among which that a Bishop lay not hands hastily upon any man is one This then was not Temporary but to last till the end of the world That they were to Ordaine is every whit as plaine in Titus for for that intent he was left in Crete Neither would the Church succeeding admit of any other but Bishops to that businesse for one thousand five hundred years Tit. 1.5 as I will prove unto you if you require it by unpregnable records Two evidences there are of it beyond exception First the condemning Aërius as an Heretique for opposing Episcopal power Secondly that if any one of an inferiour rank presumed to ordaine his act was reversed by the Church as unlawful and the ordained admitted no otherwise to the Communion than as a Lay-man As it befel Ischyras and those who were ordained by Maximus and another blind Bishop Athanas apol 2 Greg. Presb. in vita Nanz. Conc. Constant 2. cap. 4. Conc. Hisp 2. cap. 5. 7. and others in the Church story I beseech you now if you little regard the Fathers and Councils yet view the Scriptures with an unpartial eye and then if the Commission our Saviour gave his Apostles or the Apostles to their successors if the practice of the Apostles themselves or Apostolical men can any whit move consider whether the Presbyters or Ruling members ought to be of the professing members regular ordination Make it plaine that the power of the Keys is subjectivè formalitèr inhaesivè authoritativè in them and I yield you the whole cause Your sixth Proposition that their Office extent understanding by that the Ministry which Christ ordained in his Church must reach from Christs Ascention to the Creations dissolution I easily grant I shall therefore say nothing to that but come to examine your proofs out of Scripture And here I could have wished that you had applyed every text to that part of the Proposition you intended it For it had beene farre easier for me to have judged of the validity of it and more readily have shaped my answer whereas now I can but rove at it and therefore if I mistake you must thank your self The texts alleadged Acts 6.5 14.23 I suppose you referre these to the first part of the fifth proposition for election by Church-members and I have answered them already and shall therefore spare my labour The other if I be not mistaken are to prove your Teaching and Ruling Elders Rom. 12.7 8. 1 Cor. 12.8.28 Ephes 4.7.14 Rev. 4.6 5.6 19 4. But among these I finde not one text to prove your Presbyterial or Combinational Church nor your regular Ordination by professing members The Text then out of the Romans Corinthians Ephesians and the Revelations I am to examine and see how they will conclude what you intend Rom. 12.7 8. Or ministery let us wait on our ministery or he that teacheth on teaching or he that exhorteth on exhortation he that giveth let him do it with simplicity he that sheweth mercy with chearfulnesse The words are Elliptical and therefore must be supplied from the former verses The Apostle being to deliver divers precepts first gives a signification of his power verse 3. Then he prescribes in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every one God as he pleaseth gives a measure of his gifts and therefore no man ought to arrogate to himself more than he ought for this were absurd as if in the body one part should assume and usurp the faculties of another for to that purpose he makes use of that comparison of a natural body vers 4 5. As then the parts of the natural body have their proper endowments so also have the several members of Christs several graces bestowed on them by God and these gifts must be employed for the benefit of the whole and the parts he thus infers verse 6. Having then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and graciously bestowed he shewes how we must bestow them And then he reckons up these gifts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First prophesie Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery 3. Ability to teach 4. A faculty to exhort or comfort 5. A heart and power to give 6 Wisdome to govern 7. Bowels of mercie These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Gratuito's those talents we have received from our Lord and they must be laid out for his honour for our brethrens good This I conceive to be the prime intention of the Apostle in this place for he expressely names gifts and not men But because these gifts must upon necessity be exercised by men therefore he intimates on whom they are bestowed more peculiarly not all gifts to one man neither is one man by God sitted alwayes for all gifts One man he calls to be a Prophet and gives him a gift to foretel things to come or to interpret the Scriptures let him then interpret according to the Analogy of faith not adde nor diminish nor alter at his pleasure To another he hath given a gift to teach let him aptly and in easie plaine intelligible words explaine the will of God and teach them he ought To a third he hath given an admirable faculty to stir up and move another to the actions of piety or else to be a Barnabas a sonne of consolation in raising and comforting an afflicted and oppressed soul let him use this exhortation exhibit this comfort as occasion is required To a fourth God hath been graciou and gifted him with wealth and riches of these he is to impart a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenuously liberally freely simply without any doubting either in respect of persons or a regard to his own profit Upon another is bestowed a gift by which he s made a fit man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 10.17 to be over others you know that God took of Moses spirit and put it on the seventy Elders and he that hath this gift must use it with diligence
labour in doctrine as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which often signifies to rule And then your third word Rulers will come under that notion also and so Teachers Pastours and Rulers will not denote three distinct sorts of Church Officers which I have some reason to think you aime at but one and the same man qualified both to teach and to rule At Geneva Calvin and Beza were made both Pastours and Readers of Divinity being men so able to discharge both and yet no man did say that they did not content themselves with their pastoral votation or alledge against them He that teacheth on teaching or he that exhorteth on exhortation For as I have often told you and have proved Lay-Ruling Elders except you mean Arbitratours there were never any in the Primitive Church The last word you use is Deacon Hieron ad Evagrium Epiph. lib. 1. Tom. 1. de adventu Christi in carnem And under that name are properly comprehended those who by the first institution were onely mensarum viduarum Ministri who if we beleeve Epiphanius were chose out of the seventy of which two of them did preach Stephen and Philip they were more than Deacons they were Evangelists and so Philip is stiled But he that shall heedfully consider Saint Pauls precepts and the conditions required by him in those that should be Deacons would easily collect that their Office was not onely a charge to look to the poor but that they were to attend the sacred services and Assemblies and even to be a step to the Ministry of the word I shall therefore willingly admit of the distinction that there were in the Primitive Church two sorts of Deacons One of the first institution who were to have a care of the poor and of a second kinde deputed by the Church who were to attend on the Church give unto eve y one present of the sanctified bread and wine to command the people silence attention Concil Ancyr Can. 2. Cypr. lib. 3. Epist 9 â—ust Apol. 2. Ignat. ad Heronem and devotion all which may be collected out of the Council of Ancyra Cyprian Justin Martyr and Ignatius who mentions his own Deac Heron at Antioch and Stephen to be the Deacon to Saint James at Jerusalem Thus much it was necessary to premise before we joyn'd issue now you charge us with presumption in removing the Landmarks that we have altered the places and appellations by bringing in of new names unscripture-like titles So belike it is not lawful to use any titles of honour or command but such as are used in Scripture The Jewes then belike offended when they used these unscripture-like titles of Reschignim Tsadikim Chasidim and so after the captivity they divided the people The Reschagnim were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked the Tsadikim their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their just men the Chasidim their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their good and holy men And yet Saint Paul serves himself of this distinction for questionlesse he alludes to it Rom. 5.6 7. amplifying the great love of Christ dying for us Scarcely for a righteous man will one dye yet peradventure for a good man some would even dare to dye the gradation is this Some peradventure would dye for one of the Chasidim the good men scarcely for one of the Tsadikim for the just or righteous men But for Reschagnim or ungodly none would dye In this then appeared the love of Christ that when we were Reschagnim ungodly sinners Christ dyed for us A man is a Ruler of an Army and he shall not call some Majors some Colonells some Centurions Pentacurions Decurions c. because these are unscripture-like titles Nomen is rei notamen invented it was to denote the thing neither do I know which way it is possible to understand and distinguish but by names vox being rei conceptuum signum and therefore must necessarily be admitted if we will not confound our selves in the understanding of things But now to the names you mention Lord-Bishop Dean Chancellour Surrogate Arch-Deacon The end of two of these I finde in Scripture Bishop and Deacon but you 'll say the syllables Lord and Arch are unscripture-like I must confesse that I finde not Lord before Bishop in the Scripture nor Arch before Deacon but this will not prove that we have altered the places and appellations for what place have we altered either of Bishops or Deacons by calling one Lord-Bishop or the other Arch-Deacon Still the place and office is the same for the Lord-Bishop hath no other power than he had at first which is potestas clavium nor the Arch-Deacon any more than he had to be oculus Episcopi and see that all be well administred that concerns the poor and service of the Church To be offended with a title is to pick straws especially when the substance is observed For how have we alter'd the places when we have yet in our Church Bishops who are Pastours Teachers and besides these publick Professours of Divinity Doctours Catechizers whom Saint Paul saith Saint Ambrose meant by Teachers such as were in the Churches of Alexandria Clemens Pantonus Origen Hicroclas As for those other three appellations Dean Chancellour Surrogate no Scripture can be brought for them nor needs it it being lawful no question to give fit names to things though no text can be produced otherwise your parties were to seek who call him who is to preside in a Synod by the name of a Proloquutor and those that govern in your Combinational Churches Lay-Elders and are not these unscripture-like for I finde no such titles in the Scriptures As for the name of Deane it is ancient and it signifies no more than that Presbyter who was the chief in any Collegiate Church and was to have a care that the Statutes of the Church were observed being like the the Principal Warden or President of a College and you may as well be offended with any of these Appellations as with this with which yet it is evident many of your party are well pleased for they enjoy it and the honour and profits notwithstanding the names are not found in Scripture And should any man lay this objection against any of them I dare say he would answer him with a smile I am confident he would who being a prime man among you at this day enjoyeth a Deanery and doubtlesse hugs himself applaudÃt sibi ipsi domi Aha I am warme I have been at the fire That you like the name nere the worse it was fetcht from the Militia The Romane souldiers were when drawn to their winter quarters to lodge by companies and so many as lodged together being commonly ten were called Contubernales the chief over them was called Decenus or decurio Hadrian Junius being praeses manipuli dexinier en guerre Gall or the Corporal from the Italian word Caporale or Spanish Corporal We in Enlglish Corporal
must honour in heart and deed why not in words shall the lips neglect whom the heart regards especially when the tongue is the interpreter of the minde within And what do we more when we call a Bishop Lord 't is but respect honour reverence that we then tender unto him And if Rebeccah signified to a servant if Obadiah and Hazael to a Prophet if Mary to a Gardner if Hellenists to Philip if an obedient wife to a Mechanick a hard-handed Artisan may attest her reverential regard by this word Lord authorized in Scripture why should the same word be called an unscripture-like compellation when affix'd before the name of those who are by their place and office to be the lights of the Christian world and really endued with power for the regiment of the Catholick Church Had they yet assumed this name and fastned it upon themselves there had been some exception to be laid against it For 't is but reason he who exalts himself should be abased but they were others and those no mean ones that thought them worthy of this honourable title To omit other Kingdomes the Princes of this Nation who were the fountains of honour thought it fit that no Lawes should passe for the government of the Nation to which they gave not their vote and for that end call'd them to their Parliaments by the same Writ that they call'd other Lords And I am certain before some mens heat had corrupted good manners it was the guise of Christendome not to speak of Bishops fine praefatione honoris in particular this honour I shall give you an instance or two The inscription of a letter to Julius Bishop of Rome from some of his brethren Sozomen lib. 3. cap. 23. Nazianz. ad Greg. Nyssen Theodoret. lib. 5. c. 9. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man speak untruths of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzene And the Synodical book of the Council of Constantinople is inscribed Dominis Reverendissimis ac piissimis fratribus ac Collegis Damaso Ambrosio c. and they were Bishops I spare more testimonies these may suffice that the title Lord-Bishop was not new nor invented in this Land Yet that those who were honoured among us might bear this title without any derogation to Scripture even by Scripture testimonies I have said enough I am not ignorant that there be two places of Scripture produced as if they were a prohibition to this title Luke 22.25 1. Pet. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that shall considerately weigh both places will never be able to inferre any such conclusion For let it be thought on what was the occasion of our Saviours words Zebedees wife comes and petitions for her sonnes that one might sit at the right another on the left hand in his Kingdome which out of a Jewish opinion they then thought must be earthly and temporal At this ambition of the two brethren the Disciples murmured they thought they had deserved as well as mother Zebedees children and knew no reason why they should be preferr'd before them To still this contention our Saviour tells them that this his Kingdome was not to be like that of the world in that the Kings of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominantur so Junius so Beza translates it do domineere rule and govern with a high hand in potentia gladii or as it is in Saint Matthew Mat. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do pro arbitrio exercise dominion and exercise authority over them but with you it shall not be so You no such Lords as they are use no such domineering power as they do A power you are to have but not like theirs your's is to be spiritual their 's temporal their power they use with pride rigour sometimes tyranny and against the good of their subjects for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the genitive case and the Scholiast upon Nazianzene observes Scholiast Nazianz in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any compound Verb with a genitive case signifies against But your power must not be so used vos non sic It must be with mildnesse meeknesse humility he who is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you let him be your servant It is not the word it is the ambitious seeking of a temporal principality as an affix of the Apostolate that Christ interdicted his Disciples Bern. lib. 10. de Consider Forma Apostolica haec est Dominatio interdicitur indicitur Ministratio Dominatio is forbid is therefore the word Dominus were this so a temporal Lord must go without his title of honour as well as the Lord-Bishop for the dominion they use may possibly be more rigorous arbitrary Lordly tyrannical than ever was that of the Bishop Well however they use it who can help it with them it must not be so though they have and may be allow'd in civility to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they never were allowed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannous rigorous Lords Saint Peters words are clear against that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle would not that any superiour should lord it over or against Gods inheritance That service that humility that meeknesse which our Saviour prescribes his Apostles is against that and who so shall make use of the text to any other purpose goes about to finde in it that which our blessed Saviour never intended he may as soon fetch gold out of a pibble One thing yet doth amaze me that those men should be so much startled at a civil title who yet make use of the power even in the most rigid construction They who first prest it against Bishops were the Anabaptists of Germany nothing was so frequently in their mouths as the Kings of the Nations but these at length had Consuls and Kings of their own erection among themselves To them succeeded the Presbyterian consistory and so eager they are for this government that they call their Discipline the Kingdome of Christ the Tabernacle which God hath appointed and where this Ecclesiastical Synod is not erected Browne in a Treatise against one Barrow they say that Gods Ordinance is not performed the office of Christ as he is King is not acknowledged and in this Kingdome who were like to bear most sway are they not the Ruling Elders This Brown not I calls a Lordly Discipline and saith that instead of some Lord-Bishops in name we should have a thousand Lordly Tyrants indeed which now do disdain the name for saith he if you could but once get up the names of Elders and Presbyters what mischief cruelty and pride would not stream from that name with much more to that purpose At last we feel into whose hands the power is come and this I may be bold to say that the loyns of the Lord-Bishops were not so heavy as have been the little fingers of
such of your Pastours who have declin'd the name I list not to grate your eares with this harsh musick but lay your hand upon your heart and say whether the Masters of your Congregations be not the men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is my witnesse and you partly know that I never was guilty of the smoothing of any mans pride of favouring of any mans rigorous domineering Of honour I alwayes thought him most worthy who I saw did least affect it affectation of honour and desire of superiority I know our Saviour prohibits and on the contrary humility lowlinesse and meeknesse is that which he commands And yet I see no reason why it should grieve any godly minde to hear a Bishop call'd by that name with which Saint Peter will'd every woman to call her husband and Mary Magdalen call'd him who had but a spade in his hand They are not titles that can swell any man who hath not pride in his heart and that may leven as much and puffe up him that puffs at this title and bears other names as he that was once call'd Lord Bishop And so much of the titles you except against I come now to what you lay to their charge Proposition 3. Who ventured to usurp the power of excommunication in their Synods and Councils WHO is a Relative and it hath so many Antecedents that I know not whether you referre it to all the fore-going titles or to some in particular To all you should not for the Dean intermedled not with excommunications the Chancellour de facto did but should not so I grant you that was an usurpation and complain'd on and preach'd down by me as well as decryed by you The Surrogate and Arch-Deacon did but then it was not jure nativo but delegato for their commission they had from the Bishops I shall therefore more willingly conceive your thoughts reflect upon them and especially because you mention Synods and Councils which they alone at first had power to assemble But then to affirme that it was an usurped power in them to excommunicate in Synods and Councils seems to me a Paradox For I shall here ask whether the Bishops being not assembled in Synods or Councils had power to excommunicate or no If you say they had then it will seem strange that meeting in Synods and Councils they should lose this power This is as if you should say that Corporations meeting in Council should lose the power which every single Alderman had before he came thither or the people their rights and priviledges when assembled in Parliament which they had before Vis unita sortior and certainly what power any man hath to act singly and by himself when he meets with other Commissioners associated in that power he works more vigorously and his act is of the greater authority But if you shall say that the Bishops had no power of excommunication nor then nor before nor in Council nor out of it you plainly contradict the Scriptures which I shall evidence unto you by examining the Commission given the Apostles and their practice and what is true of the Apostles will be as true of the Bishops for I have before proved unto you they were their Successors and by them setled in some Churches And the ordinary power which was given to the Apostles was given to them for otherwise Christs promise cannot be verifyed behold I am with you signanter to the end of the world John 20. The Commission is extant As my Father sent me so send I you and then presently breathing on them he addes Receive the Holy Ghost Whose sinnes ye remit they are remitted whose sinnes ye retain they are retained Cyril lib. 12. in Joan. cap. 55. Cyprian de unit Ecclesiae Epist 73. ad Julian which words are understood by all the Ancient Doctours of authority as though he said that with the same power and authority my Father sent me into the world to gather and govern my Church I do also send you that is with all spiritual power necessary to your office and charge Now I ask whether the Apostles must be assembled in Council or not when they were to execute this authority if you say they must then you grant the question for then the sentence of excommunication may be passed in a Synod or Council If you should say they could not then a single Apostle could not excommunicate which I yet never heard affirmed all granting that they were pares potestate except the Papist who will have all Episcopal power and authority originally invested in Saint Peter and from him derived to others But this I conceive you will not say neither when I finde St. Paul assuming this power to himself 2 Cor. 13.10 Therefore I write these things being absent lest being present I should use sharpnesse according to the power the Lord hath given me What can be more plain power given by the Lord to me a single Apostle and therefore he tells them that heretofore had sinned Ver. 2. and to all other that if he came again he would not spare spare to lay his rod upon them For in the first Epistle he proposeth such a thing to them and wills them to consider of it quid vult is what will you 1 Cor. 4.21 shall I come unto you with a rod or in love or in the Spirit of meeknesse as who should say choose which you will Compare this with 2 Cor. 10.4 8 9 10 11. verses and you will easily conclude that a single Apostle had authority enough to lay his rod upon a scandalous contumacious offender This for the power now to the practice According to this power Saint Paul exercised judgment and gave sentence in a certain grievous case of incest among the said Corinthians in these words I absent in body but present in spirit have judged already as though I were present concerning him that hath done this deed in the name of our Lord Jesus Christ when ye are gathered together 1 Cor. 5.3 4 5 and my spirit with the power of our Lord Jesus Christ to deliver such a one to Satan Who I pray was it that censured this man was it not the Apostle himself If I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego judicavi it must be so And the same Apostle writing to his Scholar Timothy makes mention of another sentence by him pronounced against Hymenaeus and Alexander two seditious and heretical men whom saith he I have delivered ego tradidi 1 Tim. 1 2◠to Satan i. e. excommunicated and cut off from the Church of God that they may learn not to blaspheme What should I tell you that the learned draw the words of Saint Peter to Simon Magus to this purpose Acts 8.21 Thou hast no part nor lot in this matter That Diotrephes cast some out of the Church it was his fault but for this Saint John when he came Joh. Ep. 3.10 threatens to remember
and Aaron For is pride and prophanesse only in Prelates I shall speak a bold word and I know I can make it good that I can shew you many more Arch-Bishops and Metropolitans exemplar for humility and piety then you can exemplifie as notorious for pride and profanesse The birth of it in this land you intimate in these following words 4. Of which proud and profane Pest-house that Austin who was sent from Gregory the last of the good Bishops end the first of the bad Popes of Rome is reputed to be the father and founder in this our Land c. 1. OF Gregory I know what you bring is so common that it is in every mans mouth for as it is in M. Fox in the place you cite that of the number of all the first Bishops before him in the Primitive Church he was the basest and of all them that came after him he was the best Upon what ground the first part of this sentence was spoken I know not let them give accompt that said it For this is certain that he was a learned and pious father of the Church as his works testifie and the strongest battery out of the fathers we can make against the Popes claim and usurpation to his universal supremacy is fetch 't from him For he calls the title of universal supremacy by these appellations 1. Typum superbiae 2. Nomen novum 3. Vocabulum temerarium stultum 4. Superbum pempaticum 5. Jewel Cont. Hardingum Act. 4. Sect. 4. Perversum 6. Superstitiosum Profanum 7. Scelestum 8. Nomen erroris 9. Nomen singularitatis 10. Nomen vanitatis 11. Nomen hypocriseos 12. Nomen blasphemiae as Bishop Jewel hath taught me out of his Epistles Some men may perhaps esteem meanly of him for giving countenance to some then growing superstitions in the Romane Church but the commendation given him by two who lived near the same time is great The first is Isidore Arch-Bishop of Syvil who writes thus presently upon his death Gregorius Papa Romanae sedis Apostolicae Praesul Isidore de viris illustrib cap. 17 compunctione timoris Dei plenus humilitate summus tantóque per gratiam Spiritus sancti scientiae lumine praeditus ut non modo illi praesentium temporum quisquam sed in praeteritis quidem par fuit unquam Hildef de viris illustrib This is the testimony of Isidore which Hildefonsus Arch-Bishop of Toledo having cited not long after adds these words Ita virtutum omnium claruit perfectione ut exclusis omnium virorum comparationibus nihil illi simile demonstret antiquitas Vicit enim sanctitate Antonium eloquentia Cyprianum sepicutta Augustinum And though no question these praises of Gregory were hyperbolical yet they justifie the latter part of Mr. Foxes words that of all the Popes which came after him he was the best He that shall read his life in Paulus Diaconus will have just reason to have a charitable opinion of him that I say not his own writings yet extant proclaime him in the gate Before I come to his Legate Austin the Monk Juel Artic. 3. Sect. 24. necessary it is that I premise somewhat That Christianity was early planted in this our Island is evident by the testimonies of Tertullian Origen Chrysostome Theodoret which you may read in Juel Patric Junius Annot. in Ep. Clementis Dorotheus in Synopsi That Paul and Peter came hither and preached there are some Records some say Simo◠Zelotes some speak of Aristobulus but that which is generally received and for which there is good evidence is that Joseph of Arimathea sailing out of France with his son Joseph and ten others travailed through Britaine and preach'd the Gospel there Vide Ephraim Pagit part 3. pag. 1. 2 c. Baron Annal. Anno 35. to which purpose serves that testimony of Gildas Tempore ut scimus summo Tiberii Caesaris radios suos huic insulae primus indulget Christus and Cardinal Baronius sets down the year of Josephs comming hither out of an Ancient Manuscript of the Vatican viz. the nineteenth of Tiberius reigne and the 35 of our Lord. Some testimonies also there are for the improvement of it in the next Century but the light broke forth clearest under King Lucius about the year 180. who consulted Eleutherus the Bishop of Rome and from him received advice 'T is the honour of our Nation to have had the first Christian King of the world he was instructed in the faith by Elvan and Meduni Lib. Til. Bal. Script Britanniae Cent. 1. pag. 17. Bishop Godwin Dr. Pitsae and with these he sent his own Embassadours Fugatius and Damian qui quibusdam ritibus ac solenni Episcoporum dispositione eandem formarent Ecclesiam And he erected three Arch-Bishopricks one at London and record we have of the particular Bishops that governed in that Sea A second at York A third at Caerleon upon Vsk in which Dubritius and Saint David were Arch-Bishops wirh others too long to name For four hundred years then and more that is from the conversion of King Lucius to Austins coming this was the state and government of the British Church but in the latter times much eclipsed by the incursion of the Scots and Picts and the tenth persecution under Dioclesian but more by the invasion and cruelty of the Saxons Beda lib. 3. cap. 6.21 22 24. c. when they were forced to retire and their Pastours with them into Wales and Cornwal The greater part of the Land being now again become Idolatrous and Heathenish this gave occasion unto Gregory to send Austin the Monk for their conversion which he effected in some part but the greatest part may not be attributed unto him since it is well known that Aidan converted the North parts Finan the East Saxons and the Mercians whose Coadjutors were Ceadda Colman c. These professed no subjection to the Church of Rome and deserve to be partakers of as much honour from our British Nation as Austin Him I shall easily grant you upon the credit of the Records to have been a proud undiscreet and cruel bloody Prelate Bale Fol. 35. Cent. 1. Bed lib. 2.2 but never that he was the father and founder of this proud and profane Pest-house as you called it in this Land I mean the government of the Church by Arch-Bishops and Bishops For it is evident that in King Lucius time they were instituted And before Augustins arrival Anno 522. at the Coronation of Arthur there was a great meeting of Lords Galfrid Monum lib 9. cap. 12. 13. Bale fol. 28. Princes and Bishops at Caerleon and that of the three arch-Arch-Bishops of Britaine at that time Dulritius Archipraesul Primas Arch-Bishop of Caerleon did the Office of the Church that day being the feast of Pentecost This arch-Arch-Bishops seat was afterward by his Successor Saint David translated to Saint Davids which so continued till the Norman Conquest Bale Cent. 1. fol.
pastore eodem And they note that what we read the Masters of the Assemblies is in the Hebrew Domini Collectionum First I must tell you that in this Text I read nere a word of the Elders Pulpit and therefore cannot conceive that it is here eminently expressed no nor yet necessarily implied neither in that Domini Collectionum may have another sense then you thought of do but read the Prologue to the book of Ecclesiasticus and you may see what it meaneth The Grandfather to Jesus the Son of Syrach was a man of great diligence wisdom among the Hebrews who did not only gather the grave and short sentences of wise men that had been before him but himself also uttered some of his own full of much understanding and wisdome they that gathered these might well be called Domini Collectionum and Junius not to be blamed when he reads Verba sapientum lectissima For every Scribe instructed to the Kingdome of heaven is like unto a man that is an Housholder Matth. 13.52 Isocrat ad Demon which brings forth out of his Treasury things new and old Isocrates likens such a man to the Bee which lights upon every flower and gathers honey or wax from all so saith he it behoves every man who desires instruction to leave unattempted no Authours but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there you have the word from all places to collect together profitable Rules Maxims Apothegms Parables Proverbs Sentences Arguments c. For when all 's done all will be too little to amend the pravity and obliquity of our nature Now where there is this choice made by the wise Hieron in loc then their words will be both stimuli clavi Goades they will be in the side of every slothful man to quicken and prick him forward to any duty pungunt verba non palpant they do not flatter and bring asleep but they rouze and move every resty soul And because that men that are up are of a flitting nature and apt to fall back being too like a deceitful bow Psal 78.57 whose string being drawn up if not well fastned is apt to slip the nock and relapse therefore their words also are like to nails that being driven in deep fasten and hold together what is joyned by them This then I take to be the true meaning of Solomon in this place that when by the Masters of the Collections there is a good choice made then words are of excellent use both against slothfulnesse and recidivation they will goad a Scholar up that he be not dull in and fasten him to that he fall not back from any duty And to that end they were delivered for they be but tradita given or committed to them and given they were by one and the same Shepherd Junius in loc Ambros that is by Christ whose word alone hath been heard in the Church in all ages For that saying of Ambrose is most true Veritas à quocuuque dicitur à Spiritu sancto est profecta He must have Linceus eyes that can finde any countenance in this Text for Lay-Elders or for their Pulpit What is it not possible that no men besides themselves should be Masters of Assemblies none Masters of Collections no wise mens words be goads and nails besides theirs alone shall no men be entrusted by this one Shepherd and the Holy Ghost but they alone this I hope they will not arrogate to themselves and if there may be a partition made as there must be except they will assume to themselves the Monopoly of all wise words I see no necessity either by implication or eminent expression that your Ruling Elders should be the Masters of the Assemblies that the Preacher means And I am sure he could not for in his dayes there were no such heard of And so not finding their Commission in the Old Testament by your direction I will enquire for them and their Pulpit in the New And the first place you send me to is in the first Epistle to Timothy cap. 4. ver 14. Neglect not the gift that is in thee which was given thee by Prophesie with the laying on of the hands of the Presbytery This place I conceive you intended not at all for proof of the Elders Pulpit because no Cart-ropes will be strong enough to hale it that way Only that by it they should have a Commission to transact all the concernments of the City of God and in particular to ordain Church-Officers For I know by the Consistorian Divines it is drawn that way though very violently This is the sole place in Scripture where the Presbytery is named and it seems somewhat strange to me that you should ground and build your foundation of your Lay-Eldership on a place that hath so many sound and sufficient answers as this hath That there was a Presbytery in the Apostolical times I have formerly proved but that it consisted of Lay-Elders it lies upon you to make good before you can derive their Commission from this place Secondly Jerome Primasius Ambrose and Calvin tell us that by Presbytery the function is meant and not the Colledge and then the place will stand you in no stead and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for Presbyter I could shew you if I list by more than ten testimonies of the Greek Fathers and Councels Thirdly Chrysostome Theodoret Oecumenius Theophilact inform us that Paul by the Presbytery meant the Bishops for a meer Presbyter might not impose hands on a Bishop Neque enim fas erat aut licebat Ambros in loc Calv. institut 4. cap. 3. ut inferior ordinaret majoreme nemo enim tribuit quod non accepit Fourthly Saint Paul himself testifyeth that he laid hands on Timothy which Calvin strongly presseth Lastly granted it must be that Timothy was an Evangelist which function the Presbytery of no particular Church could give him by your tenets This place then being set aside I finde not any other that can carry so much as a colour for the Commission you speak of and that from this they can claim no power I have partly made good here and more fully before and therefore I say the lesse of it One thing only I shall adde that the Latine Fathers expound it abstractly viz. to signifie the Office of Priest-hood that is neglect not the grace of the Presbyterate that is in thee by the imposition of hands and this Erasmus helps by making Presbyterii to depend upon gratiam in regimine reading it thus noli negligere gratiam Presbyterii quae data est per manuum impositionem and such trajections are no new things in Scripture To those places you cite out of the Revelation I have answered before and shewed that they concern not at all your Elders and therefore I shall not need to say any more to them The words of the Letter TO summe up in short the whole summe and substance of what I would shew Untill